Chinese
六上师之教言，中部惹。 六上师之教言，中部惹。 六上师之教言。 普贤王如来金刚萨埵吉祥金刚藏之心意。 顶礼受持教诲传承之上师们。 为了善良有缘者之利益。 如上师之言书写窍诀引导文。 总的来说，请理解为所诠之义的大圆满和能诠之词的大圆满二者。 其中，所诠之义不为他有，乃是自心性空明无执，本来具足于自身。 那么，圆满自身如何圆满？大自身如何大呢？轮回涅槃所摄一切法，本来圆满于自心空明无二之法身，故为圆满。 除此之外，没有更殊胜之所修，故为大。 也就是，从心之根本处，无余而完全圆满。 自性安住于伟大之大中。 如是说。 那么，安住于自身本性即可，为何需要确定呢？ 需要确定，因为即使如此安住，最初不识自面目，中间未把握自地，最终未得自在。 胎门不由自主地关闭，于三界六道中漂泊，感受种种痛苦。 为了遣除此迷乱，首先要认识自面目，中间要把握自地，最终要获得自在。 也就是，首先要认识无生灭之自面目。 也就是，诸法以譬喻示之。 诸法若不以譬喻示之，愚者如何能理解？ 如是说。 以无为之虚空为例。 也就是，观虚空，不成立为颜色，不成立为形状，不成立为男女非男非女，因此，远离此是彼之所有执着，如同空性般远离一切偏执与执着。 菩提心之自性亦是如此。 不成立为颜色，不成立为形状，不成立为男女非男非女，因此，远离此是彼之所有执着，空性般远离一切偏执与执着。 也就是，虚空之分别念无生。 如是说。 故当于无生中认识自面目。 例如，虚空中生起云雾、冰雹等。
English
The Instructions of the Six Lamas, Upa Rta. The Instructions of the Six Lamas, Upa Rta. The Instructions of the Six Lamas. The mind of Samantabhadra Vajrasattva Garab Dorje. I respectfully bow to the lineage of the previous masters who received the teachings. For the sake of virtuous and fortunate ones. I write the introduction and instructions according to the words of the lama. In general, understand that there are two types of Great Perfection: the Great Perfection of the meaning to be represented and the Great Perfection of the words that represent it. The meaning to be represented is not possessed by others, but is the emptiness and clarity of one's own mind, without grasping, naturally present within oneself. How is it that perfection is perfected? How is it that greatness is great? All phenomena included in samsara and nirvana are inherently perfected as the Dharmakaya of one's own mind, which is empty, clear, and non-dual, hence it is perfect. There is no other object of accomplishment greater than that, hence it is great. That is, from the root of the mind, it is completely and utterly perfected without remainder. The nature abides in the great of greatness. So it is said. If it is sufficient to abide in one's own nature, why is it necessary to ascertain it? It is necessary, because even though it abides in that way, at first one does not recognize one's own face, in the middle one does not grasp one's own ground, and in the end one does not obtain freedom. The womb door closes involuntarily, and one wanders in the three realms and six classes of beings, experiencing various sufferings. To reverse this delusion, one must first recognize one's own face, in the middle one must grasp one's own ground, and in the end one must obtain freedom. That is, one must first recognize one's own face as being without arising or ceasing. That is, phenomena are shown by means of examples. If phenomena are not shown by means of examples, how can the ignorant understand? So it is said. Taking the unconditioned sky as an example. That is, when looking at the sky, it does not exist as a color, it does not exist as a shape, it does not exist as a gender, male, female, or neuter. Therefore, it is free from all designations of 'this is that,' and it is empty of all attachment and grasping towards any direction. Likewise, the nature of bodhicitta. It does not exist as a color, it does not exist as a shape, it does not exist as a gender, male, female, or neuter. Therefore, it is free from all designations of 'this is that,' and it is empty of all attachment and grasping. That is, the thoughts of the sky are unborn. So it is said. Therefore, one should recognize one's own face in the unborn. For example, clouds, fog, hail, etc. arise from the sky.
Chinese
就像日月星辰等不间断地升起一样，心性远离能指与所指，那无执的觉性，无偏颇地自显，在轮回、涅槃、道三种状态中不间断地显现。就像《觉性即是虚空》所说的那样，要认识到觉性是不间断的。例如，云彩从虚空中产生，消融于虚空之中，虚空和云彩无法区分。同样，在生起心远离能指与所指的时刻，无执的觉性自显；在回向自显的时刻，远离能指与所指；在回向空性的时刻，显现；在回向显现的时刻，空性，二者不可区分。就像《不著虚空的回向》所说的那样，要认识到无二的自性。例如，东方的虚空，不能以南方的虚空作为目标来观察；南方的虚空，也不能以东方的虚空作为目标来禅修。同样，不能以二元对立作为目标来观察和禅修，要在觉性本性中，于大解脱中认识自性。像这样认识自性，就是见。像这样见，通过证悟无偏颇，必须从对功德的偏执和执着中解脱。通过证悟心性无生，远离能指与所指，从对显现的偏执和执着中解脱，证悟无执的觉性自显。从对空性的偏执和执着中解脱。通过证悟二者无二，从二元执着的偏执和执着中解脱。通过证悟无二自解脱，从能境所境的偏执和执着中解脱。像这样，即使了解了实相，如果不能从偏执和执着中解脱，就需要禅修。为此，要在中间把握自地，不要跟随心识的三毒念头，放松身语意三门。不要追忆过去，不要迎接未来，放松当下无造作的觉性之弦。在明澈而无念，明澈而无执的觉性中，一种清明澄澈的状态会在相续中生起。那时，这就是三世诸佛的密意，瑜伽士应当修持。获得自主是：像这样，在见解上认识到生灭无二的自性，在空明无执中把握自地，就不会在这种状态中迷惑，即使在中阴时期也不会...
English
Just as the sun, moon, stars, and so on, rise without ceasing, so too, the very nature of mind, free from grasping and fixation, is the ungrasping awareness that self-arises without partiality, and manifests unceasingly in the three realms of samsara, nirvana, and the path. Furthermore, as it is said, "Cognition itself is like the sky," one should recognize one's own nature as unceasing. For example, just as clouds arise from the nature of the sky and dissolve into the sky itself, and the sky and clouds are indistinguishable, so too, at the very moment when mind arises, free from grasping and fixation, ungrasping awareness self-arises. At the very moment of dedicating self-arising, it is free from grasping and fixation. At the moment of dedicating emptiness, it appears. At the moment of dedicating appearance, it is emptiness, and the two are indistinguishable. Furthermore, as it is said, "From the dedication of the unattached sky," one should recognize one's own nature as non-dual. For example, just as the eastern sky cannot be viewed by taking the southern sky as an object, and the southern sky cannot be meditated upon by taking the eastern sky as an object, so too, one should not view or meditate by taking duality as an object, but rather recognize one's own nature in the great liberation of the nature of mind. Recognizing one's own nature in this way is the view. By realizing impartiality through such a view, one must be liberated from attachment and clinging to virtuous qualities. By realizing that the nature of mind is unborn and free from grasping and fixation, one is liberated from attachment and clinging to appearances, and one realizes that ungrasping awareness self-arises. One is liberated from attachment and clinging to emptiness. By realizing that the two are non-dual, one is liberated from attachment and clinging to dualistic grasping. By realizing the great self-liberation of non-duality, one is liberated from attachment and clinging to the object and the subject. In this way, even if one understands the way things are, if one cannot be liberated from attachment and clinging, one needs to meditate. For this, one should take hold of one's own ground in the meantime, not following the three poisons of the mind's thoughts, and relax the three doors of body, speech, and mind. Do not cut off the past, do not welcome the future, and relax the string of present awareness without fabrication. In the clear and non-conceptual, clear and ungrasping awareness, a state of clarity and lucidity will arise in the continuum. At that time, this is the intention of the Buddhas of the three times, and the yogi should practice it. Obtaining self-mastery is: In this way, in the view, one recognizes one's own nature as the inseparability of arising and ceasing, and by taking hold of one's own ground in emptiness-clarity and ungrasping, there is no confusion in that state, even in the bardo...
Chinese
虽然像门闩的孔一样存在，但不会不由自主地移动。不移动胎门，自己认识自己，抓住自己的位置。不舍弃痛苦，于法性中自然解脱，这叫做佛。那么，从中如何产生有情众生的利益呢？就像阳光自然产生光芒，或者如意宝自然产生所需所欲一样，有情众生的利益毫不费力地产生。也就是，自身大利益如虚空般生起。如此说。ཨིྀཊ྅྅྅。 空明法身的境界，见修行认识，抓住自己的位置。希波祖古的口诀，由卫巴达记录成文字。附加则衰损，修改则虚假，修习则迷惑。阿宇自己以自己为空性一般。这样在迷惑的方式时讲述阿宇的故事。 六上师的教言，卫巴达。
English
Although it exists like the hole of a door bolt, it does not move involuntarily. Without moving the womb door, knowing oneself by oneself, seize one's own ground. Without abandoning suffering, naturally liberating in the Dharma nature is called Buddha. So, how does the benefit of sentient beings arise from that? Just as light naturally arises from the sun, or as desired objects arise from a wish-fulfilling jewel, the benefit of sentient beings arises effortlessly. That is, one's own great benefit arises like the sky. Thus it is said. ཨིྀཊ྅྅྅. The state of the empty-clear Dharmakaya, view, practice, recognize, seize one's own ground. This oral instruction of Zhipo Tulku was written down by Upa Ta. Adding diminishes, modifying falsifies, meditating confuses. Ayu is like emptiness by oneself. Thus, in the context of the way of confusion, the story of Ayu is told. The instructions of the six Lamas, Upa Ta.